Who will render to every man according to his works. This assertion is no contradiction of the main portion of the Epistle as it proceeds, as to justification being not of works; the phrase here being, not on account of his works, but according to them.
"Nequaquam tamen quid valeant, sed quid illis debeatur pretii pronunciat" (Calvin). The ground of justification is not here involved. All that is asserted is what is essential to any true conception of God's justice, viz.
that he has regard to what men are in assigning reward or punishment; it is what is given in Hebrews 11:6 as a first principle of faith about God, "that he is a Rewarder of them that diligently seek him."
It is further evident from ἑκάστῳ, and still more from all that follows, that all such will be so rewarded, whether before Christ or after his coming, whether knowing him or not knowing him. Nor is the inclusion of the latter inconsistent with the doctrine that salvation is through Christ alone.
For the effect of his atonement is represented as retrospective as well as prospective, and as availing virtually for all mankind (cf. Romans 3:25; Romans 5:15, Romans 5:18, Romans 5:20). Hence the narrow doctrine of some divines, who would confine the possibility of salvation to those who have had in some way during life a conscious faith in the atonement, is evidently not the doctrine of St.
Paul.